جستجوی مقالات مرتبط با کلیدواژه « فیض کاشانی » در نشریات گروه « فلسفه و کلام »

The issue of vision of God has been one of the most challenging theological topics in the history of religions, especially Islam. Shia theologians influenced by the traditions of Ahl al-Bayt (peace be upon them) and unlike some Sunni theologians, categorically rejected the vision of God through the eyes of the head and interpreted the relevant verses of the Qur'an with rational and mystical expressions. In this article, the views of two Sadraei philosophers, who are four centuries apart, have been compared and analyzed: One is Fayz Kashani, direct disciple and Mulla Sadra’s bridegroom, and the other is Ayatollah Hassanzadeh Amoli. The innovative aspect of the article is that it is proven that despite the time gap, there is no fundamental difference in the views of the two philosophers. Fayz Kashani interpreted the truth of vision and intuition by relying on the spiritual path, and Ayatollah Hassanzadeh explained this subject by relying on the spiritual path, but the inner meaning of both is the same. According to the philosophical superiority of Mulla Sadra's interpretations, Ayatollah Hasanzadeh's view can be considered as completed by Faiz Kashani's view.

Mysticism can be effective in theology in three ways. Its role in the formulation of theological issues, the description and explanation of these issues with regard to the foundations of ontology and the development of literature and the style of verbal expression are among the issues that are discussed in this essay. The Fayz Kashani’s mysticism with its characteristics is influential in his Theology. Compatibility with Sharia and the intellectual wisdom of philosopher is one of the most important of these characteristics. In this article, we call his mysticism "Philosophical mysticism". From his point of view, the intellect supporting intuition also achieves what the prophets have achieved; But with three differences, that the revelation products are wider, deeper and related to all levels of audiences. Fayz Kashani’s mysticism is in harmony with the Shiite mysticism and is based on the philosophy of Sadra. This religious mysticism can have a significant effect on theology from various aspects, and an example of these effects can be seen in the theological opinions of Fayz.

Mystical ethics, which reflects the story of perfect man’s mystical journey, paves the way for reaching the level of mystic union, and the acquisition of moral properties resulting from this access to the holy court of the Divine lordship, requires accurate knowledge of its fundamentals and its effect on the monotheistic morality of man. Meanwhile, Allameh Feyz Kashani and Allameh Tabatabai, based on their monotheistic ideas, have expressed the monotheism and love of the Divine as a moral form of living and the guarantee of moral lifestyle. In this article, we will explain the specific principles of anthropology of mystical ethics from the perspective of Allameh Tabatabai and Feyz Kashani, with a descriptive and analytical method in a comparative way. Finally, we conclude that the main special anthropological foundation of mystical ethics is the hierarchical existence of human beings, which is the manifestation of the "Outward and Inward" of God. By denying himself and passing through his existential worlds, man becomes a resident of the monotheistic worlds and becomes the full manifestation of the divine names. In every existential homeland, He is characterized by the attributes of the same homeland and establishes its moral properties in himself, and he draws his moral system on these passages and establishments.

In the present essay, using an analytic-comparative method and focusing on the ideas of Avicenna and Feydh Kashani, we seek to show that in Islamic approach both from philosophical and theological perspectives, happiness has a close relationship with the problem of religiosity. However, Avicenna and Feydh have adopted different modes of expression for dealing with the latter problem. Upon reflection on the words of Avicenna that include the philosophical and rationally grounded method and its point of strength is taking advantage of the independent reason, we see that the rationality itself is understood in terms of divine connection while Feydh insists on the problem of faith and divine guidance. Nevertheless, these two thinkers despite their different intellectual orientations have reached common conclusions of the otherworldly end of man. Accordingly, Avicenna by his philosophical approach and Feydh by his theological method, have shown that happiness is the highest end that man can struggle after it. Thus, both thinkers show that there is a close relationship between practical reason and moral life of people; although in explanation of happiness, Avicenna introduces understanding of intelligible truths as the foundation and axis of one’s understanding of happiness, existential perfections and more importantly, happiness in general, have their origin in Absolute Perfection

The concept ‘Fitrah’ has a great position in the Holy Qur’an and Ahl al-Beit’s narrations. An exact understanding of this concept may solve many cognitive issues, irradiate the direction of life and help human in the path to salvation. The main question of this writing is: can we achieve a comprehensive understanding of this subject by studying the views of interpreters and Islamic narrators (mohadeth)? Investigating the literal and terminological meanings of the word ‘fitrah’, I have tried to study this term from the perspective of Feyz Kashani and Allameh Tabataba’i using Islamic narrations and applying a documentary-analytic method. The result of this research is that the views of the two interpreters on the monotheistic fitrah, the final destination, the role of the prophets in the perfection of innate nature, and the relation between innate nature and the divine law are quite close; but have different ideas on people being free to abandon earning knowledge of God in natural matters, and also on the reason why prophecy and Imamate are innate and [also] the language of fitrah in the world of zar.

In a rational approach to the afterworld, there are questions beyond reason that confront theologians and mystics and philosophers, which is one of the issues discussed in the resurrection and later life. Serious theologians, philosophers, and commentators are in charge of the quality of punishment and divine punishment for human actions .In the meantime, the amount of punishment and the duration of the punishment in the torment has affected most of the minds, because in Islam some of the sins of immortality have been punished and many verses of the Holy Quran have confirmed this .But the argument here is whether eternity in Hell will cause eternity in torment or whether the two immortals are at odds with one another .The vast majority of Islamic theologians and commentators, including the Imamiyyah, Ash'arites, and Mu'tazilites, have believed in the eternity of punishment for some inferno.There is a similar belief among Muslim philosophers, but among them Ibn al-'Arabi and his followers have a particular justification for retribution; they have used this argument differently for rational and transmutative reasons. Among the philosophers, commentators and traditions, Mulla Mohsen Feiz Kashani's theory is discussed and since Mullah Kashani is one of the influencers of Ibn Arabi's theory in this issue, we are trying to express Ibn Arabi's viewpoint.We are here to analyze the theory of Faiz Kashani in this regard. In short, it can be stated that the late Faiz, following Ibn Arabi, insisted on not being eternally tormented and saw no relation between eternity in hell and eternity in retribution; For all beings, the torment of the immortals in Hell is for a certain period of time, and then the Hell will enjoy a different kind of heavenly blessings that is proportionate to their temperament.

The purpose aims to explain the basis and principles of ethical education in Allameh Faiz Kashani's ideas and thoughts. This research is qualitative and for achieving the research goals, documentary analytical method has been used.In order to collect information about education, the factors of research, namely, ethics, principles and foundations of the important work of education of Malahmansen Feyz Kashani (RA), namely, "Mahajat al-Bayaza Fi Tazzib al-Huhia", and other research in this field have been used; this means that first identification and collection of required resources along with snapping and recording the desired topics have been done;Then the data was categorized and finally analyzed. The findings showed that the foundations of ethical education included (moral variability, interconnectedness of religion and ethics, comprehensive moderation, ethics hierarchicality, motivation of the subject and intention), and the principles of moral education from the perspective of Allameh Faiz Kashani (the principle of protection and care for Prayer, the principle of protection and care for fast, the principle of financial dedication, the principle of paying attention to the rights of others, the principle of reforming the conditions, the principle of gradual excellence, the resort and spiritual relationship with Imams (AS).Accordingly, officials and educational planners at different levels, according to the results of the present study, have to take steps towards the provision of instructions, books that can be used in educational instruction.

In Fayd Kashani’s view, t’awil (esoteric interpretation) is a strategy for attaining the innermost and depth of meaning. He believes that denying t’awil is a sign of superficiality. His writings, particularly his two books of ‘Ayn al-yaqin and Usul al-m‘arif and his Mizan al-qiyamah treatise, testify to the supreme place of ontology in discovering the secrets of religious teachings. Fayd’s research in the field of t’awil is based on his philosophical-gnostic thoughts. He conceives of ontology as a window through which one should view the vast spread of revealed teachings. The writer believes that the treatise of al-Insaf introduces Fayd’s methodology of t’awil. Moreover, it describes the process of the writer’s journey towards the truth. According to this gnostic philosopher, some of the conditions that are necessary for one’s attaining the knowledge of t’awil include recognizance of theoretical and practical wisdom, spiritual perfection, patience, and truth seeking.

To explicate the general concept of virtue, Feyz states that every good action which helps human in achieving hereafter happiness is virtue and everything making human away from hereafter happiness in any way is vice. From him, the virtues helping human in achieving happiness are divided into four types including spiritual, Physical, social, and successive virtues. Particular meaning of virtue or ethical virtue lies in fact in a part of spiritual virtues including Hikmat, bravery, decency, and justice. Feyz divides happiness into two types of suspected (mundane) and real (hereafter) ones. For him, the ultimate perfection and happiness for human is limited to knowing the almighty God. Of course it should be mentioned that happiness is of gradation and levels of human happiness are directly related to their faith and monotheism degrees. The highest level of happiness is, in fact, the level in which human achieves to an intuitive knowledge of his God. However, people who have imitative faith will achieve to a level of happiness, too.

The present paper aims at examining the issue of determinism and free will from the perspective of Faiz Kashani. The conclusion is that he is a proponent of the notion of meliorism; however, his delineation is different from the ones provided before him. To explain this theory, he has drawn on an innovative notion entitled "delegation of free will to human beings". Despite his efforts to reject determinism and free will and provide proof for meliorism, he has apparently got very close to the notion of delegation though his view of delegation is different from the ones commonly used, because delegation means man’s independence in his voluntary acts and the denial of God's agency. In contrast, his notion of "delegation of free will to humans" is not incompatible with God's agency; because as God has the authority to force man to do a specific act, He could delegate free will to him. This notion is not only compatible with the generality of divine agency and divine ordination but it does reiterate it.

In Bin Arabi’s mystical tradition, after the unity of existence, a central component called “the perfect man” is put forth. Some reviewers have considered the “perfect man” and “monotheism” as the two fundamental issues in theoretical mysticism. Guardianship and the position of Allah’s caliphate, making alterations in the world and being its soul, being the treasurer of the Divine secrets and king appointed by Allah and possessing the ultimate wisdom are but a few of the characteristics of the perfect man. Therefore, the component of the perfect man, just like Sohravardi’s concept of the “Guardian of the Book”, enjoys the characteristics of the Imam in the Shiite traditions the Shiite audience finds it very similar to the example of the “Imam”. The idea of the perfect man within the intellectual framework of Feyz Kashani, as a Shiite intellectual, has led him to pay a novel and more serious attention to those traditions that have been given less attention by the other Shiite intellectuals, especially the theologians; he has been able to discover some hidden implications or prove the obvious implications in the Quranic verses and the traditions by the use of the aforementioned idea. In this paper, the intentional role of the perfect man in Imamate has been studied and, based on Feyz Kashani’s works as well as the idea of the perfect man, the manner of discovering the hidden implications in the traditions with regard to the position of the Imam in the existence and proving the obvious implications has been discussed.

Prevalence of Ibn Al-arabi’s gnostic teachings in the eastern lands of the Islamic world is not comparable to the Arab and West countries. In particular، the essence of his thoughts on being oneness and perfect man has been properly explained only by eastern thinkers، especially the Iranian Shi’ei. Feiz Kashani، a great Shi’ei theologian and Muhaddith، despite of some of his criticisms on Ibn Al-arabi’s ideas، accepts his principles of speculative Gnosticism، and explained Shi’ei thoughts based on his teachings. Feiz’s monotheistic attitudes and his other ideas، strongly influenced by Gnostic theoretical teachings and crystallized in his theological writings such as Principles of Knowledges (Osool Al-Maarif) and Hidden Words (Al-Kalimat Al-Maknoonah) have been discussed in this paper as far as possible

With regard to such principles and rules as gradual unity and optional existential movement, human being`s existence would become extended to such an extent which his unity of species turn into gradual unity and, finally, into multiplicity in species. Feiz Kashani in some cases has treated human being in a model in agreement with unity in species. He, however, on the basis of an existential attitude and relying on the mentioned principles, has put his thought on human being in some other models of which one can infer gradual unity of species, multiplicity in quiddity and species necessarily along with gradual unity of species, species multiplicity of names. It should be stated that in this study, not in a scattered manner and not regardless of their time and occurrences in his works, but the diagram of models according to different parts of his age and their occurrences has been put fore.

"Exoteric commentary" is one of the issues discussed by Feyz Kashani in interpreting the Holy Quran and in mysticism. He believed that it has a key role in understanding Quranic verses, traditions, and realities of existence. The present paper tries to review his viewpoint on exoteric commentary and explain its main components using a descriptive- analytical method. The research findings show that he considers exoteric commentary as "generalization of suddenly suggested meaning of utterance and applying the utterance to non-suggested meaning". Through expounding the deep relationship between utterance and meaning, he believes that words have single reality and spirit which may have several instances and forms. In this way, he resolves the mystery of Fourteen Infallible's different commentaries of Quranic verses. He mentions several traditions to explain the possibility of exoteric commentary of Quranic verses and the need for exoteric commentary in interpreting the Quran. According to some of these traditions, we can infer that exoteric commentary can be generalized to outwards of Quran. He believes that the criterion for correct exoteric commentary is using narrative support or rational necessity and that exoteric commentary is exclusive for Infallibles.

Al-AĕjΪr al-shidΪd is a short work of MullΪ Muĕsin Fayą KΪshΪnì, which was written to show the falsity of the theory of ‘a part which cannot be further divided’ (juz’ la yatajazza’u) or the theory of the ‘atom’ or ‘indivisible part’ (jawhar-i fard). This treatise, which has not been published till now, contains twenty-three philosophical proofs for the non-existence of the atom, and responses to seven doubts and demonstrations by the adherents of this view. The present critical edition was prepared on the basis of two manuscript copies, which so far may be counted as the only known copies of this work. Moreover, in analyzing the contents of this treatise, the sources used by KΪshΪnì in its composition have been identified.

Faiz, was born in a family of theologian. He learned near the great personalities and Became expert in various sciences. Finally, wrote some books. In addition to training a number of great personalities, two hundred works left behind. He was famous because of his Piety and has pure expression in Interpretation, ethics, jurisprudence, mystic. He has used Quran and hadith in his views. First, he has looking at the jurisprudence. In his final emulator followed the Quran and Hadith. When he was young he was Seeking unity among the Sufis and the opponents. And because of this the ratio was inadmissible to Faiz. Finally, he wrote that Sofia behavior is against sharia. This paper documents try to portray the character of Faiz and evaluate data such as Sufism about him.